Daily Sat Sangam - Post-2.Swami Krishnananda.

Chinmaya Mission: Oct 28, at 7:14PM

Chinmaya Garbha Samskara sessions held in Chinmaya Mission Mulund, Mumbai, were conducted successfully and received an encouraging response and heartfelt feedback from the participants. This was the third time the team organized the sessions, each occasion bringing greater inspiration and devotion to the noble cause of nurturing divinity even before birth. The organizers expressed their sincere gratitude to Smt. Kanchan ji for her invaluable guidance, unwavering support, and spiritual mentorship, which contributed immensely to the smooth and meaningful conduct of the program.

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Thursday 30, October 2025, 19:45. 
Books
Metaphysical Philosophy
Daily Sat Sangam - Swami Krishnananda.
January 
(from The Realisation of the Absolute)
Post-2.

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17. Absolutism Satisfactorily Solves All the Problems of Life:

Brahman which is the cause and the world which is the effect are basically identical, and hence change and causation lose their meaning. The phenomenal world is caught up in space, time and causation, which scatter themselves without a past or a future. One thing is in relation to the other, and the world-process seems to be eternal. An eternal multiplicity is an impossibility, and an individual cannot be an enduring being. The world, thus, proves itself to be a naught and gives way to the being that is one and that does not change. Since samsara as a whole has neither a beginning nor an end, except with reference to the individuals, the ideas of a real creation and destruction fall to the ground. Absolutism satisfactorily solves all the problems of life.

18. There is a Difference Among Individuals in Their Perception:

The form of the world is the projection of the objective force of the Universal Consciousness or the World-Mind. Everything in the world is a network of unintelligible relations. Things are not perceived by all in the same fashion. The perceptions of a chair by many individuals are not of the same category of consciousness. They differ in the contents of their ideas which are the effects of the particular modes of the tendency to objectification potentially existent in the individuals. The forces of distraction which constitute the individual consciousness are not of the same quality in everyone. There is a difference among individuals in their perception and thinking. It is impossible to have a knowledge of anything that does not become a content of one's own consciousness.

19. The Infinite Bhuma Alone Hails Supreme:

The Upanishads deny the reality of the form of the world of plurality and duality. According to them, except the non-dual Brahman, nothing is. The universe is explained by them as the imagination of the Absolute-Individual. We can only understand that this Absolute imagination is merely figurative and it can have meaning only with reference to individuals in the world, and not in itself. The infinite Bhuma alone hails supreme. It is established on its own Greatness. It is not dependent on anything else, for anything else is not. There cannot be imagination in the Absolute. Imagination may differ in degree or intensity, but even these degrees are but imagination. Even the acceptance of such a difference is ultimately invalid. The experience of external objects depends on the strong belief that they exist.

20. The Conscious Mind Acts as the Ultimate Subject:

The world of objects in its presented state is false, being dependent on relative perceptions; its form is unreal because form is an imaginary construction of the objectified centres of consciousness in the universe driven by potent desire-impulses. The Cosmic Mind acts as the ultimate subject whose consciousness is the creator of all norms, in all the degrees of manifestation. The worldness in what is manifested, or, in other words, the very act or process of manifestation itself, is to be construed in the sense of what is illusory, though the world-essence or the ultimate substance of the world is eternal. It is the form and not the essence that is unreal.

21. There is No Duality:

There is no duality. All modification is illusory. Differentiation cannot be established. Where there is no duality there is no death. That which did not exist in the beginning (Ait. Up., I. 1.) and does not exist in the end (Brih. Up., II. 4. 14., Chh. Up., VII. 24), cannot exist in the present (Katha Up., IV. 11). Since Brahman does not create a world second to it, the world loses its reality. The central tone of the Upanishads reveals everywhere a disbelief in the world of forms ever since the Rigveda declared that the sages give many names to that which is essentially One (Rigveda, I. 164. 46). This leads further to the conception that plurality is only an idea and that Unity alone is real.

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Next-22. Truth Transcends Ideas of Omniscience and Omnipotence
Continues

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